of AlexaÌ„der the first by whom was prohibited the power of painting Christ our Sauiour in figure of a lambe and the same we read in the Sixth Generall Synod in the canon 28. where the author of the summe of the councels noteth that it was then also forbidden to paint the holie Ghost in figure of a doue Concil Nicen. 2. And in the second Nicene councell in the action 4. and 5. the opinion of Saint German is approued which condemneth the painting of the eternall Father in figure of a man and that of the diuine persons only the person of Christ our Sauiour ought to be painted who was a man And this sentence foloweth S. Iohn Damascene and Saint Augustin Ioan. Dam. lib. 4. fidei Orthodoxae cap. 17. D. August lib. 7. de fide symbolo This seemed conuenient for that time in which the heretiques Anthropomorphitae did trouble the church but that necessitie ceassing who seeth not with what veneration the holie church doth vse and reuerence such like pictures and the manie decrees which in their fauour haue beene giuen ex 6. anathematismo 5. Concilij Constant. ex 6. anathematismo edict imperatoris Iustini ex Euagr. cap. 2. lib. 11. Ioannes Damasc cap. 1. lib. 3. de side orthodoxa And the same heed was taken in the manner of speaking for we read in the 5. Councel of Constantinople and in the edict of Iustinian the Emperour and in Euagrius and S. Iohn Damascene and other graue authors that it was prohibited to call the Virgin our B. Ladie Christotocos which is to say Mother of Christ because the hereeike Nestorius gaue her that name denying that she might bee called Theotocos that is Mother of God and so only she might be called Mother of Christ But after the diuell had taken away Nestorius and that there is no feare that aâ—ie one in Europe will follow him we confesse Christ our Sauiour for true God as properly and commonly we call the most holie Virgin Mother of Christ as Mother of God And of these exaÌ„ples many might be related of which the heretikes doe pretend to helpe theÌ„selues for to put a vaine change in the decrees vse of the church But their calumniation doth clearly appeare because noueltie ruled by the times necessitie is not Instabilitie but Prudence and hence springeth that it is permitted in one time what in another is prohibited and prohibited at one time what at another was permitted to take away whatsoeuer occasioÌ„ of peril without hauing for manie of these things new decrees with expresse reuocation of the ancient When the vniuersal custome sufficeth tolerated by the church and head Bishop As proueth Paulus Borgatius with the authoritie of graue authors and specially of Hostiensis in his Summe of the Cardinall Paulus Borgatius in tracta de irregularitatibus tit de decimes Hostienfis Cardinalis in C. nobis de decimis The third thing to be noted is that there are manie kinds of Saints or blessed persons whom the Christian people may and ought to worship The first degree hath those which are declared for such in whatsoeuer of the canonicall bookes of the new and old testament whose sanctitie if it should be denied or put in doubt it wold be a formall heresie as it is to doubt of the truth of the holie scripture The second degree is that of the ancieÌ„t Saintes whom the tradition of the vniuersall church holdeth from their beginnings for such Saintes building them temples altars and celebrating their feastes inuocating their intercession and the sanctitie of such is authenticke in so much that the heretiques themselues confesse and reuerence it although they confesse not the intercession of the Saints and to denie the sanctitio of such should be the same errour as to affirme that the vniuersall church which the holie spirit doth enlighten may erre in a matter so graue as this is The third degree is of the Saints which we call canonized not because those of the second degree are not so which ar also by the vniuersall church as hath beene saide canonized but because notice beinge had of certeine deceiptes which some particular churches had in admitting for Saints those which were none approuing false miracles wherwith the diuell did procure to deceiue the people the Romane Bishops as vniuersall Pastors and the generall Councels willing to procure an opportune remedie to this dammage reserued to themselues this case of of canonizing Saints which is to propose them for such to the vniuersall church after hauing sought out their life and miracles with so much diligence as we see it done and this began in the yeare of our Lord eight hundred and three when Pope Leo the third canonized at the instance of the Emperour Carolus Magnus Saint Suitbertus Bishop although afterward the reseruation of this case to the Romane church was more expressed by Alexander the third as appeareth by the chapter audiuimus de reliq veneratione Sanctorum and the solemnitie of ceremonies with which it is now vsed hath beene continued and there haue beene canonized seauentie and three adding eleuen to the computation which Freer Angelus de Roca made in the booke which he wrote vpon this matter where he saith that although being sacristane of the Pope he vsed great diligence yet he holdeth for certaine that some haue beene forgotten by him and so it is that he put not Saint Elzearius and seauen Martyres of our sacred religion which suffered in Cepta and with three which haue beene canonized after he had written which are Saint Raimundus S. Francisca and Saint Charles is made the said number of eleuen and of the said seauentie and three fourtie and three are religious and of these twentie and fiue only of our order counting those of the third rule The fourth degree is of Saints which in different places are worshipped and are called Beatified for the processe of their life and miracles hauing bene seene by persons to whom the apostolicall sea committeth this charge licence hath beene giuen that they may be worshipped and inuocated with publicke prayers by some religion or people or kingdome c. in the meane time that the cause of the canonization be concluded The fifth degree is of Saints which are worshipped by the faithfull in different places without being canonized or beatified in the manner spokeÌ„ the which although they dyed after that the Roman church reserued to it selfe the decree of the canonization the custome of celbrating their feast with publicke prayers in all the vniuersall church are neuertheles so ancient and so notorious as the said vse and permission is holden for a tacite canonization and such like in all and through al we worship as canonised Saints as for example sake Saint Roch is neither canonized nor beatified in the forme aboue said yet almost through all the church generally his feast is celebrated his name is inuocated and churches are dedicated to him c. with so notable
Lord gaue wisdome and grace to a religious which could not read nor write called Sister Marie Euangelist to write a great booke intituled of the Mariners carde which conteineth the sermons the glorious Ioane preached in one yeare two other religious helping her called sister Catharine of S. Francis and sister Catharine of the martyres wherof there is tradition publique voice and fame in the monasterie of the Crosse and some ancient religious which liue at this day knewe the said sister Marie Euangelist and sweare that they know her hand and heard her speake it many times 7. This booke of the Carde conteineth seauentie and two sermons diuided into as many chapters written in seuenhundred thre leaues in folio and is kept in the conuent as a relique of great esteeme and with great reason all what soeuer is in it being miraculous as is also it that a woman should haue written it without knowing how to read or write should beare in memorie all whatsoeuer the blessed preacher had saide in such sort that making an end to heare the sermon she wrote the same some of them contayning twelue and some twentie sheetes of paper full of Theologie and authorities of sacred scripture And only in one yeare taking part of that of 1508. and part of 1509. this blessed woman wrote three hundred sixtie and fiue sheetes the nomber that this booke conteineth of a very legible and plaine letter although nowe the time and the wormes haue much endamaged it The sermons which this seruant of God preached in this yeare as they are found originally in the booke of the Carde are these that followe 8. Of the Incarnation of the Natiuitie of the Circumcision of the Epiphanie of the flight into Egypt Excellencies of the holy Baptisme Reprehensions and counsells of the Purification of our B. Lady of the creation of Adam of Septuagesima of holy and true doctrines Of the Chaire of Saint Peter of the parable of the Gospell of the sower of our Redeemer lost in Hierusalem of his fast and tentation in the desert How sinners aske of God fauoures of Palme sonday of tenebre Wednesday of Mandy thursday of Good friday of the misteries of the most holy Resurrection of the good Pastor of the Crosse of the Gospell which is song on the sonday before the Ascension of the holy Ascension of our Lord of the comming of the holy Ghost of the most holy Trinitie of Corpus Christi of the holy Catholicke faith of the excellencie of the friday of the dayes of the weeke of the Visitation of our B. Lady of saint Iohn Baptist of saint Laurence of saint Peter and S. Paule of S. Marie Magdalen of the holy Crosse of S. Anne of the euill steward of the Transfiguration of saint Laurence martyr of our Sauiours weeping ouer Hierusalem of S. Clare of the Assumption of our B. Lady of S. Bartholomew of the Decollation of S. Iohn Baptist of the Feastes which Nathaniel made to our Lord of the Natiuitie of our B. Lady of the Exaltation of the Crosse How our Redemer raised the sonne of the widdowe of the Conuersion of S. Matthew of celestiall figures doctrines of reprehensions for our sinnes of S. Michaell and of all the Angells of our glorious Father S. Francis of the Feastes which they make to our redemer on the fridayes of celestiall Feastes A declaration of the Gospell of the virgins of saint Luke of S. Simon and Iude of all Saints of the paines of hell of the comming of Antichrist of the Dedication of the Church of the Presentation of our B. Lady of the most pure ConceptioÌ„ of our B. Lady of Reprehensions and of Aduent all with great misteries And the booke of these sermons is not of little authoritie for the continuall tradition with which it hath beene conserued since the life time of the seruant of our Lord with admiration and approbation of so many learned Prelates Generalls and Prouincialls who haue visited that holy conuent for the space of eightie yeares and aboue And when the tradition of any thing goeth coÌ„tinued from the day in which it happened by a whole communitie it hath and is of much authoritie THE XVI CHAPTER How our Lord gaue to the Blessed Ioane the feeling of his sacred woundes and how the blessed Apostle S. Peter healed her of her deafenes 1 IN thirteene yeares which our Lord so much fauoured his holy espouse he wrought in her things very misterious and diuine And because some times God is iealous of the soules which he mâ—ch loueth and will haue them all for himselfe he made his louing espouse deafe for that she much diuerted herselfe in the consideration of creatures and receiued some consolation and delight in hearing the little birdes to sing and chirp Wherefore not willing she should employ her loue on any other thing but on himselfe and in token of the loue his maiestie bore her he wrought in her a soueraigne maruaill seene and experiented of very many and especially of all the religious of the conuent which freer Alonso de Mena her confessor freer Alonso de Tarracena his companion and other religious graue Fathers of the order all sawe it and made experience of it the case was this Our Lord willing to enrich honour his beloued espouse gaue her for pretious Iewells the paines and signes of his most sacred woundes the historie and miraculous successe wherof passed in this manner 2. In the yeare of our Lord one thousand fiue hundred twentie and foure the virgin being fourtie and three yeares of age one yeare after the concession of the beades it happened that on Good friday in the morning being in prayer set in Crosse wise she was rapte her armes so stretched out and stiffe as also all the members of her body as if it had beene a Crucifix of stone in such sort that no humane force could stir her froÌ„ that holy composture although it was sometimes atteÌ„pted The noÌ„nes seing her rapte in so differeÌ„t a posture to that which at other times shee was wont to be and that the rapte continued longe they carried her vnto her cell and went all to the quire because it was time to beginne the diuine office Being in the office while the passion was read the virgin entred into the quire shedding many teares The nonnes seeing her come and leaning to the walles who for that she could not goe nor keepe herselfe vpon her feete she went barefooted as shee was accustomed and because she could not set them to the ground she went only vpon her heeles and toes with so much difficultie as if she had set her eyes where she set her feet The nonnes seing this asked her the reason of it by signes they made her for being deafe she vnderstood not otherwise how she came in that maÌ„ner who made theÌ„ answere that she could not goe because her feet grieued her so much Let vs see them saide the nonne that wrote
reuealeth to them In consequence whereof it is so that there is a common place which is called Purgatorie where regularly the soules are purged with paine correspondent to the faultes which they committed and satisfied not in their life time and there are also particular places where God ordeyneth that they satisfie as teacheth S. Thomas with all the Doctors in especiall S. Gregorie S. Tho. in 4. D. 21. q. 1. a. 1. ad 3. S. Bonau in 4. D. 20. 1. p. q. 6. S. Antonin 3. p. hist. tit 33. § 3. S. Greg. lib. 4. Dialog cap. 40. and 55. 6. Likewise the common opinion is that in Purgatorie neither the Angells nor the diuels doe torment the soules but only the diuine iustice by meanes of the fire of Purgatorie as teach S. Thomas and Scotus with all schoole diuines Yet for all this it is no lesse manifest certaine that sometimes the diuells do torment the soules in Purgatorie as appeareth by a reuâ—lation made to saint Bernard and is related in the 23. chapter of the first booke of his life and of other reuelations venerable Bead and Dionysius Carthufianus and the maister of senteÌ„ces with many others doe make mention S. Thom. lib. 2. sent D. 6. a. 6. ad 3. and lib. 4. D. 20. a. 5. Scotus 4. sent D. 44. q. 3. Beda lib. 3. hist. Angliae cap. 19. 7. The fourth thing that concerneth the terriblenesse and duration of the paines of Purgatorie and the great valour of the suffrages of the Church and intercession of the iust we find in many of the Saints bookes some things very great and of greater note then that which hath beene reuealed to this B. virgin Saint Thomas pondereth the greatnesse of the paines and saint Vincent Ferer affirmeth that a soule was suffering these most grieuous paines a yeare for one veniall sinne and to the same it was reuealed that his Sister Francis Ferrer was in Purgatorie condemned to the paines therof vntill the end of the world from which within fewe dayes she was free by the prayers and masses of her holy Brother Dionysius Carthus de iudicio particulari Magist senten lib. 4. D. 44. S. Thom. 3. p. q. 46. a. 6 3. sent D. 15 q. 2. a. 3. S. Vincent serm de aqua benedicta in vita eius 8. Cesarius in his Dialogues recounteth of an other soule which was condemned to purgatorie for two thousaÌ„d yeares Iohn Heralt in his fortie first sermon of the deceased soules doth say that some soules haue beene condemned for one thousand yeares And in his examples he recounteth of a religious which was condemned to the paines of Purgatorie vntill the day of iudgement because he accomplished his penances coldly and slackly And Saint Bede Richard de S. Victore and Belarmine affirme the same of others Beda hist. Angliae lib. 5. cap. 3. Belarm tom 1. de Purgatorio libro 2. And although other authors do limit this very much iudging that at most a soule may be in Purgatorie for the space of ten yeares yet they deserue not so rigorous ceÌ„sure as those who impugne it affirming it contrarie to the doctrine of the Saints for the one part speaketh according to the iust condemnation in respect of the faultes and the other of that which seemeth to them in respect of the many suffrages of the Church which continually are made for the soules in Purgatorie 9. This supposed the holy Abbesse perswaded her nonnes much to feare the paines of Purgatorie and to be very deuote to the Archangell Saint Michaell whom in spirite she had seene iâ—dge the soules and that wheÌ„ he condeÌ„ned any soule to hell We paint the Archangell Saint Michaell with a waieght and a sword in his hand declaring by this painting the power wherwith he iudgeth poÌ„dereth and measureth the merites and demerites of the soules Iohannes Molanus in historia sanctar imaginum lib. 2. cap. 28. Viegas in Apocalypsim cap. 12. tom 1. sect 17. num 5. sect 18. num 7. Iohan. Eckius homil 8. de sancto Michaele other Angells did singe O Lord of maiestie how full of mercy is thy iustice we blesse and adore thee for it and that they cursed the soules condemned to hell that others were the executors of the diuine iustice vpon those which went to Purgatorie as S. Hierom and S. Augustine doe affirme S. Hier. in Dani. cap. 7. S. Aug. de ciuit Dei lib. 9. cap. 5. She saide also that the Angells keepers carry the soules to Purgatorie and comfort them as the Saints do say to many of whom our Lord hath permitted that soules which were in paine should appeare S. Bonauen lib. 4. sent dist 2. in 1. p. q. 5. that in their praiers they might be commended and that others in spirite might see Purgatorie and the rigorous paines which in so many manners the soules did there suffer S. Thom. ibi dist 21. q. 1. a. 1. that they might recount them to the liuing and taking pitty vpon them they might beware by others harmes The same happened to the B. Ioane many times and among others being sacristian and ringing one night to martines she heard very sorrowfull grones as of some person that bewailed and asking of her Angell keeper what voices those were he saide They are of a soule in great necessitie which by the licence of God commeth to commend it selfe by thy prayers This was the soule of a great Lady of Castile who died a little before which said to B. Ioane that in as much as her paines were most grieuous she entreated her she would coÌ„mend her to God and also to pray her mother to helpe her with certaine almes masses of these cases many happened to her and she said that she sawe in purgatorie certaine places darke most fearfull and filthie and the diuells which very cruellie tormented some soules to the which for euery fault they gaue different paines and that the soules gaue many grones saying woe to vs which had time to serue God and did not do it now we are tormented and contrition auaileth vs not nor repentance 10. I sawe by the will of God said she on a time to her religious the soule of a certaine Prelate in purgatorie which suffered much paine and I demanding the cause therof of my holy Angell he saide to me that that soule was of a prelate which for hauing beene carelesse of the soules of his subiects suffered great paines for the faultes he did in the seruice of God and for those which his subiects did by his occasion and euill example 11. This blessed woman knewe that a certaine Ecclesiasticall person of whom herselfe had receiued particular aggrieuances of much authoritie was dead And as she was a friend of doing good for euill she did not cease to pray to God to haue mercie of his soule making therfore her prayer for him he appeared to her one night in a figure very fearfull filthie He bare in his mouth a gagge
her seeing her weaknesse the tumult of laboures which threatned her on euery side Our Lord heard her praier and for the greater comfort of his seruant spake to her in the same image with sadd and dolorous voice saying My celestiall Father who would not reuoke the sentence of my death although I praied wept wil not that it be reuoked which hath beene giuen against thee but that it be rigorously executed that wearied euery way thou maiest enioy the fruit of patience And the seruant of God confident that our Lord who with one hand giueth laboures with the other coÌ„municateth aide for to drawe fruit out of them as often as shee felte speciall fauoures of the holy spirite praied to haue paines and trauaills to be mixed with them as who so well vnderstood this to be the most secure way THE XIX CHAPTER How the Angell keeper of the seruant of God commanded her to write the things which our Lord did reueale vnto her and of her glorious death 1 SO great is the charitie of God and such his mercy that seeldom times ho doth so speciall fauoures as those which haue beene seene in this historie to any one for himselfe alone but by meanes therof to profit many others And hence it is that her Angell keeper so oftentimes commaÌ„ded the seruant of God B. Ioane to write the mercies and fauoures which God did to her For she with womanly modestie and through her great humilitie was ashamed for to write them Which not to do nor prosecute what was begunne she proposed a thousand infirmities euery day alleaging those of her little health and her being so stiffe in the handes as she could hardly write her name as appeareth by some papers and writings found which she wrote while she was Abbesse Wherupon the Angell commanded her she should write no more with her owne hand but that she should cause them to be written by the hand of another of the religious which was to her another labour greater then the former was and therfore refusing it as much as she could shee saide Sir the fauoures which God hath done me and the things which your beautie hath told me haue beene all in secret and writing them by another hand they cannot choose but be published And fearing it and the iudgements of men being so persecuted as she was and as other religious of the conuent were also for her sake she saide to the Angell sir if hereupoÌ„ there should befall some great euill to my sisters and to me what should we doe God hath care of them and of thee saide the Anâ—ell feare not but do that which I command thee for our Lord who worketh these maâ—uailes in thee doth them for the good of many others and will that they be written and that there be made a memorie of them and if not the fauoures which hee doth thee shall cease and thy doloures and persecutions shall be augmented more then thou artable to thincke 2. She hearing this with humilitie and feare obeying the Angell beganne to write by the hand of another religious called sister Marie Euangelist who according to the tradition of the conuent and as is manifest by an information made with sworne witnesses which knewe her and many times heard her say it neither knewe how to reade nor write vntill our Lord miraculously granted her this grace to write the booke of the Carde as aforsaide and so she wrote with much certaintie the life and miracles of this B. virgin Those two bookes haue beene holden and are holden in the conuent as reliques of much esteeme giuing help against tempestes and thunders and many infirmities They are both very olde and at this day liue three religious which knewe her that wrote them and heard her tell it many times and they affirme that she was a nunne of good life very penitent and of much praier contemplation and that after her death she appeared to another religious in the Church with much splendor and with a booke of Gold in her hands open which was that shee wrote of the things of the glorious Ioane The seruant of our Lord grieued much to see that the writing was neuer made an end of and howe faire and softly the nunne proceeded in her writing wherfore a little before the last infirmitie tooke her of which she died she praied her Angell keeper he would be content with that was written and not oblige her to more he granted it her with good will and saide bid thy sister that her pen cease and she write no more With this licence of the Angell the seruant of God hauing what she desired was bold to say sir if it should please the sisters it would be to me much comfort that what is writteÌ„ should be torne God forgiue thy presumption answered the Angell and do by and by penance therof for thou hast offended him with this euill thought With this she tooke her leaue of her Angell and bid the sister she should leaue wrighting 3. To the many infirmities which she had our Lord sent her the last which was a sttoÌ„g euill of her vrine whereby she was driuen to great straites with most grieuous paines and was fifteene daies together without paying to nature her accustomed tribute And although in all her infirmities she had marueilous patience in this which was the last she had a thousand times more and exceeded euen her selfe she had in the same exceeding raptes and most familiar colloquies with her Angell keeper And as the Swanne towards her death singeth most sweetly and melodiously so this soueraigne Swanne by how much more her desired and happy end approached with so much more sweetnesse she song discouering with acceÌ„ts froÌ„ aboue the fire of the diuine loue which did burne within her breast And although in her infirmities she neuer consented that the phâ—siâ—ians should cure her in this last she did admit them at the instance and deuotion of some Ladies which entreated her she would be cured and sent to her their owne physitians who seing that the infirmitie so much encreased and her weakenesse with all despaired of her at the first time of their visite But she as a most prudent virgin and well experimented in the things of her soule before she came to this point receiued her viaticum and extreame vnction 4. Three daies before her death being in a raâ—te which dured her two howers she â—â—we the Apostles S. Philipp and Iacob and her Angell keeper who bid her conforme herselfe to the will of God and pray him to confirme his sentence for that he had giuen it three times as many times had reuoked it at the instance of other persons which had prayed for her There is no change in God for as the first being infinite and most simple that which once he willeth and can neuer leaue to will it S. Th. 1. p. q. 9. a. 1. and so all that God willeth efficaciously is done but
this matter but much in generall against those which sell the euill for good and in the chapter 1. and 2. de reliquijs veneratione Sanctorum Alexander the 3. câ—â—demneth the reuerence which was done to one Ebrius whom they worshipped for a Saint and the Doctors canonistes vpon those texts doe not depart from the middle sentence which is the truth And although some doe not speake with so much distinction others as Hostiensis and Innocentius doe distinguish verie cleerly betweene publicke prayers obsequies and sacâ—ifices made to the Saints in the name of the whole church and of the particular and priuate which are made to any Saint for the notoriousnesse of his holie life and miracles and they confesse that the prohibition of the said texts is vnderstood of the first and not of the second which also all the diuines doe affirme with more claritie who follow the said middle sentence Suares 3. p. q. 25. a. 1. d. 52. sect 3. conforme to which is to be affirmed that the said texts prohibit the publicke and solemne veneration in name of the whole church but not the particular although there come with them publicke actions and notorious as hath beene saide in consequence wherof must be approued or reproued such like actions accordinge to the ground which there is for the same and for their vse for if it be weake they shall be worthie of reprehension as light and vaine but of it be reasonable they shall be pious and laudable and so is the veneration particular and publicke which in so manie places is made to manie Saints which although they are not canonized nor beatified their sanctitie is knowen by the notoriousnesse of their holie life and the manifestation of their miracles and by other signes in which is grounded the common acclamation of the Christian people and such like although we call them Saints as we would say the holie Freer Didacus the holie freer Raymundus c. we doe not yet giue them the title of Saint absolutely as to say Saint Raymundus Saint Didacus vntill they be canonized For to graduate them with this title the church reserueth for the action of the canonization as is manifest of the first booke of the sacred ceremonies sect 6. cap. 2. § antequam where treating of the processe of the canonization this title of Saint is not giuen vntill the sentence diffinitiue in the which are put these wordes Decernimus definimus bonae memoriae N. Sanctum esse c. And that which to the contrarie Francis Pegna would perswade besides that it is contrarie to what himselfe required to see himselfe in Rome with the blessed Francisca and manie other blessed bodies which neither are canonized nor beatified it is scrupulous without apparance of ground First because the most ancient custome hath so receiued it as we see in such a number of graue authors ancient and moderne which to such like doe giue the name of Saints and referre the veneration which in diuerse partes is made them of this are the bookes full not only of those who haue written the liues of Saints as Surius Lipomanus Vincentius Bellouacensis and others and the chronicles of Religions with infinite graue authors but euen in the very bookes of the holy Fathers and which is more in the Generall Councells is found this manner of speach Nor is it against this to say that those authors were before the saide decrees for some of them were after as S. Bernard S. Raymundus S. Bonauenture S. Antoninus of Florence and many others whose language to condemne wold be temeritie Secondly because not only bookes of history but the Romane Martyrologe it selfe which euery day is read in the diuine office at Prime calleth Saints many centenaries yea thousands of persons which neither are canonized nor beatified Thirdly that which cleerlie conuinceth as well noteth Azorius Tom. 2. p. 2. lib. 5. among those things which are commanded by the Pope of Rome to be auouched for the canonizatioÌ„ of a Saint is the fame which hath beene of his sanctitie and the veneration which the people doe him and so in all the Buls which to this ende are dispatched is put a clause with this demand following An magno pietatis affectu studio eum fuerit populus prosecutus an apud populum haeatur pro beato qui in coelesti patria vita perfrui aeterna credatur quam frequenter eius sepulchrum visitare solet eius opem patrecinium apud Deum implorando multa offerendo tabellas gratiarum ab eo obtentarum indies appendendo These thinges then be lawfull and holy when the Popes doe command to auouch them for an argument of the definition which they pretend to make in so graue a matter This supposed it remaineth to satisfie in particular the censurers of this booke who as hath beene saide are some learned and prudent and others scrupulous and ignorant the first thincke it conuenient to take away some reuelations and other cases which not being for all it is not good that they go in vulgar tongues for the reasons spoken of in the first and second presupposition and so it hath beene done not only in the places which they pointed out but also in many others without making thereby any want in the historie it beinge no wrong to retaine in silence some truthes neither yet is anie iniury done to the originals so worthy of credit for they are kept with all their authoritie vntill it shall be necessarie to recur to them There haue beene also some thinges cut off and others declared touching Purgatorie and other matters which although they be true in rigour of Theologie yet are not so manifest to those who haue not studied to whom it might serue for a rock of scandal what wel vnderstood were matter of edification Likewise in what concerneth the virtue of the beades which Christ our Lord blessed at the instance of this seruant of God hath bene taken away all whatsomeuer sounded of iurisdiction as are indulgences not because we doe not beleeue but that there are many gained as tradition hath receiued but for the reason which in the 10. chapter is declared which is that concession of them is not constant with that distinction which is conuenient for the publication of indulgences and the miracles which hitherto haue beene auâ—uched although they proue alike other great virtues yet not that there are indulgences gained and so this is lefte without wrong to the truth for if the indulgences bee granted they may be gained and if they be not the other virtues are such and so maruailous as they are sufficient that the Christian people may make such estimation of these beades as alwaies they haue done and with so great reason as by and by we will proue Also the title of Saint hath beene taken away which might haue bene vsed with the modification expressed in the fourth supposition that is to say the Saint Ioane and not S.
963. Beda lib. 2. hist Angliae cap. 4. Surius Tom. 1. in vita S. Ianuarij Baronius Tom. 8. Anno 610. Numer 12. 13. 14. Thirdly it troubled many to read that one Chapter of this booke which hath for title how the holy Ghost spake thirteene yeares by the mouth of Saint Ioane and that this manner of speakinge is many times repeated which seemeth reserued to the authors only of the sacred scripture when euen of the authors of the Popes definitions and of the Generall Councells we doe not say that they had immediate reuelation of the holy Ghost but assistance that they could not erre This superficially spoken seemeth to haue some appearance of reason but the truth cleared no obiection hath beene put against this booke with lesse ground for the differeÌ„ce which is betweene an immediate reuelation from God to the authors of the sacred bookes and the assistance of the church not to erre is a matter verie scholasticall and which is not touched in this booke nor is any thing to the purpose of that which therin is treated of many as the Doctors doe teach For to declare this difference and the language in saying the holy Ghost spake by the mouth of such a partie is common to all kinde of persons not only Saints but without difference betweene good and euill seing Saint Iohn saith that the holy Ghost spake by the mouth of Caiphas and Saint Augustin and Saint Hierom by the mouthes of the Sibills which were gentiles Finally the Prophets haue saide that God spake in them Haec dicit Dominut And S. Paule Ego enim accepi à Domino And Saint Augustine in diuerse places and particularly in the preamble to the 118. Psalme And our holy Father S. Francis saith in his testament Nemo ostendebat mihi quid deberem sacere sed ipse altissâ—mus reuelauit mihi In testamento S. Francisci And the same may whatsoeuer person say And betweene the truth which God manifesteth by the mouth of Isaias or by the mouth of Saint Francis or of whatsomeuer persons there is no difference in the reason of truth for as infallible is the one as the other God being the author who neither can because he is infinitely wife be deceiued nor caÌ„ because he is infinitly good deceiue but the difference consisteth in knowing or beleeuing that God hath reuealed this truth for that which Isaias saith is not only of faith because God hath saide it but also it is of faith that God hath said it for so the holy church hath defined it but in other truthes we hold them for such because we beleeue that God hath said theÌ„ because Saint Augustine or Saint FraÌ„cis c. hath saide it And to euery thing of humane faith is giuen the credit which the author deserueth to Saint Augustin and Saint Francis as to so great Saints and to whomsoeuer els to such an one as he is And this being so plaine there is no improprietie in the saide manner of speakinge but rather much conuenience because not only the history proposeth that the holy Ghost spake by the mouth of this his seruant the things shee spake being so holy but also for the manner so merueilous of preaching being eleuated and absorpte And if the admiration grewe out of this noueltie it is not a case which hath not happened to others when the same hath succeded oftentimes to S. Catharine of Siena of whom most graue histories doe recount that being in extasies from her sences she made long speaches and most deuoute orations which the holy Ghost did inspire into her S. Antonin 3. p. hist. tit 25. cap. 14. § 17. Chronica de S. Dominic 2. p. lib. 2. cap. 44. And that God so communicateth himselfe in this sorte to this seruants being in extasies and out of their senses and to doe them so great fauours is because the greatnesse of the thinges which he communicateth them is so superiour to the forces of nature and the capacitie of man so short and limited that for those that it can receiue it is necessary to estrange it from the corporall senses as was seene in Adam of whom S. Bernard saith that when God wold eleuate him to thinges purely spirituall and diuine he cast him in a kind of sleepe his soule being eleuated in sublime operation aboue all materiall and sensible things and that not as somethinke because he shold not feele the paine of his ribbe which was taken out for to that without a particular miracle no sleepe could suffice and so the sleepe of Adam according as is gathered of the holy scripture and of diuerse translations was not sleepe purely naturall but extaticall and miraculous as are those which in the contemplatiue are called extasies and raptes because the senses ceassing the imagination from corporall things Adam might receiue more purely the spirituall and diuine which our Lord did communicate vnto him the stile most ordinarie with which his maiestie doth communicate himsâ—lfe to his Saints Gen. cap. 2. misit Dominus soporem in Adam The Greeke translation sayeth estasin and the Hebrew tardemach which is profound sleepe Aquila and Symachus translated it grauem profundum soperem which is the same And in this sorte he is found to haue communicated himselfe to this his most deuote seruant for as his delightes are alwayes to be with the children of men Prouerb 8. so the familiaritie hath beene very great with which in all times he hath handled them How can I doe a thinge that Abraham may not know saide our Lord when he would destroy Sodome Genesis 18. And with Moyses the holy scripture saith that that he spake as one freind with another Exod. 33. Of this kinde are the prophecies visions reuelations of all the Prophets of the old testament and the raptes of the Apostles as is that which S. Luc. recounteth of the Apostle S. Paule in the actes of the Apostles cap. 9. euen to the third heauen in which he knew such things as after he could not tell how to speake The rapte of the sheet of S. Peter Actorum 10. where he knew the conuersion of the gentiles and all the prophecies and reuelations which the Catholique church hath had since the Apostles which are almost infinite of which the chronicles and liues of the Saints are full of the same priuiledge and fauour women haue enioyed before and after the coming of Christ for God hath not excluded them from this fauour these mercies And God who saith by Oseas cap. 2. I wil leade her into solitude and speake to her in the harte doth not only speake with men nor is his powerfull hand abbreuiated with women more then with them for we know that the spirite of our Lord breatheth where it will and that God is no accepter of persons Ioannis cap. 3. to exclude women from so great a good Rather in all times and ages there haue beene many in the world with whom he hath
of S. Peter but to do a seruice to our Lord God or to his most holy Mother in obsequie of S. Peter who will so much be pleased that his deuotarie doe serue God and his Mother So that the sayings of these seducers are vaine aggrauations And the truth being made cleare they haue neither substance nor apparance of ground as is manifest More I could say vpon this but I leaue to enlarge me and to applie that hath beene said not to hitt vpon a knowen action in this matter euery one shall take what toucheth him it sufficeth to say that the veneration to these beades and to those touched at them is very holy and the comparation of their virtues verie sufficient and the doubt whether they be certaine or not of no substance when with the same good faith we worship reliques and other pious thinges in which the Christian people hath more neede of spurres then of a bridle when it is not founded vpon fandy things without ground or with suspicion of fiction But the thinges of this seruant of God are founded vpon a most pure life most approued and clarified and vpon a glorious death vpon infinite miracles and vpon veneration of the faithfull so knowen and vpon the vncorruptibilitie of her holie bodie so euident and vpon tradition of all this of so many yeares and so continued and approued So neither the greatnesse of the fauours which God hath done her maketh them lesse credible nor saying that the holie Ghost spake by her mouth hath indecencie nor noueltie and much lesse the miracle of the beades but rather of all is drawen much profit for the greater glorie of our Lord and honour of of his Saint Brother Francis Bishop of Canaria The petition of Father Anthonie Daça giuen to the councell of the holy generall inquisition before the most excellent Lord Cardinall of Toledo inquisitor generall and those of his councell in Madrid The 19. of August in the yeare 1610. Most powerful Lord Brother Anthonie Daça diffinitor of the holy Prouince of the Conception and Coronist generall of the order of Saint Francis doth say that for as much as I haue composed a booke of the life and miracles of the blessed Ioane of the Crosse religious of the same order the which although it be perused by the councel of iustice and by their commission seene and approued by the ordinarie of Madrid before al these approbations haue gone those of the lectors of Theologie of our order by commission of the same religion and the councell hauing seene them and the informations and originall papers from whence the said booke hath beene taken and composed for greater qualification and authoritie thereof the said councell will haue the approbation of your hignesse to whom humbly I make supplication that you command it to be giuen and your censure for in the same shal be done to our Lord great seruice and to me a most great fauour For the which c. Brother Anthonie Daça The answere of the Councell Let the Abbot of Fitero ouerloke this booke and giue his censure informing first thereof the most excellent Lord Cardinall inquisitor generall Michaell Garcia de Molina The opinion and censure of the M. F. Don Ignatius of Iberus Abbat of the monasterie of Saint Marie the regall of Fitero qualificator of the holie office of the inquisition and one of those which assist at the meeting which is made in this courte of his Maiestie for the new catalogue and expurgatorie of the prohibited bookes I the Maister â—reer Don Ignatius de Ibero Abbat of the Monasterie of Saint Marie the regall of Fitero qualificator of the holy office of the inquisition c. doe lay that by commandement of the moste excellent Lord Don Bernardo de Roias and Sandouall Cardinall of Toledo inquisitor general in the kingdomes and Lordships of the King our Lord and of the councel of state of his Maiestie and of the Lords of the holy and generall inquisition haue seene and read with particular attention a booke intituled the historie life and miracles extasies and reuelations of the blessed Virgin sister Ioane of the Crosse of the third order of our Father Saint Francis composed by the most learned and very expert Father freer Anthonie Daça diffinitor of the holy Prouince of the Conception and Coronist generall of his order for to giue my opinion censure concerning the same And not only I haue not found in it any thing which may be ceÌ„lured or which is worthy to be noted but rather it seemeth to mee that the booke will be of much profit and vtilitie for all those that wil make vse therof especially for deuout people and those that treate of spirit and that all which therein is written is doctrine very good and very appâ—oued and most conforme to that doctrine which the Catholike Church our Mother reacheth and her holie Doctors And because it hath beene commanded mee that besides giuinge my opinion and censure of all this booke yet that I rather also tell in particular all what I thinke of iâ— and of the miracles and reuelations which are written in it I shall be more large in this my writinge and relation For the which I haue also read besides that which this booke coÌ„teineth the authenticall informations which of the things in the same conteyned haue beene made at diuers times the originall booke from wheÌ„ce these were drawen which is that which a disciple wrote of this seruant of God who liued in her time called sister Marie euangelist to whom as the informations which of this haue beene made and the tradiditions of that Monasterie doe say that miraculously to this effect our Lord gaue grace of knowledge to write and reade and it seemeth to mee that in as much as hath beene possible for mee I haue auouched to be certaine and true that which in the history is written of the life miracles and sanctiâ—ie of this seruant of God which is the first thing which ought to be presupposed in writing the liues of the Saints and that which the holy councel of Trent commandeth to the Pastors and Prelates that they looke much to it when they are to bring to light and publish histories of the miracles and liues of Saints to the end that with truth the meruailes of God and his omnipotencie be published Sess 25. in decreto de purgatorio § de inuoc veneratione Sanctorum For being that with these thinges God discouereth how admirable he is in his Saints it is greatly to his seruice that with thinges certaine and true we praise him and magnifie his omnipotencie and infinite greatnesse without telling fictions or vncertaine things for as saith holy Iob. Iob. 13. there is no necessitie of them for that which God pretendeth I hold then all this historie for most true and I vnderstand in as much as I can atteine to with probability and humane saith that al that which heere is written passed
and pious Doctor Iohn Molanus in his booke of Images Lib. 2. cap. 28. This we haue sayed is the same which is represented vnto vs in pictures where they paint S. Michaell with a ballance in his hand for it is as much as to say vnto vs that as a iudge vpright and of great integritie first he pondereth weigheth the merites of the soules with great particularitie and euerie one by it selfe and afterward pronounceth the sentence vpon them The same saith that most stout defender of the faith Iohn Eckius and other authors Hom. 8. de S. Michaele relatus à Ioanne Molane Which speake of the same and after the same manner must be vnderstood what in that reuelation our blessed one doth say that forthwith at the same instant that S. Michaell hath pronounced the sentence against the euill soules other Angells as executors of this sentence doe begin to chastize with rigorous stripes those soules which is to say that in the same instant they doe begin to feele and suffer the rigorous whipp of the iust chastisement of God and of the paines which for them he hath prepared And I say no more of that which remaineth of this historie for it is all very facill and there is nothing wheron to repaire and more I confesse that if I were not commanded to speake what hath beene saide I could very well haue excused it for al these thinges doth the author very well declare and ponder in their places so â—earnedly that he leaueth not whence to doubte in this nor in any other thing for not only in that which is historicall he proceedeth with so much certeintie and securitie in this his worke speaking in most thinges of it as an eye witnesse but also in that which is Theologicall and the reason of the historie he proceedeth with great ground and with reasons verie solide and with Theologicall for the which are due to the author many thankes for hauing vndertaken this so holy occupation and so important for the spirite profit of soules and for the greater glorie of God and of his holie religion and of the glorious Father and Patriarche Saint Francis who daily with new birthes and springings of Saints of his doth giue vs new alacritie and spiritual ioy in the church militant triumphant And for all the aforesaide doe admitt him and approue him this booke of his that it may come to light and be communicated to all This is that which I thinke vnder the censure seeming most sure of your highnesse In Madrid the sixteenth of September in the yeare one thousand six hundred and ten Fr. Ignatius de Ibero Abbat of Fitero Licence In the towne of Madrid the 16. day of September in the yeare 1610. the most excelleÌ„t Lord Cardinall of Toledo inquisitor generall in the kingdomes of his Maiestie hauing seene this approbation of the Maister Fr. Don Ignatius de Ibero Abbat of Fitero of the booke of B. Ioane of the Crosse gaue licence as Ordinarie that the saide booke shold be imprinted putting in it the opinion and approbation of the said Abbat Before me Michaell Garcia de Molina secretarie of the councell of his Maiestie of the holy generall inquisition Michaell Garcia de Molina ApprobatioÌ„ of the Lord Bishop Don Fr. Francis de Sosa of the councell of his Maiestie and of the generall inquisition to whom the most excellent Cardinal of Toledo committed the renew of this booke Most excellent Lord hauinge seene by commande of your Lordships excellencie the booke of the life and miracles of the seruaunt of God sister Ioane of the Crosse religious of the order of our holie Father Saint Francis it seemed to me not only to be coÌ„uenient to reforme in some places which occurred vnto me with different censures noted of the diuines of the consistory of the catalogue therof but also that it would be good to doe the same in many other being the same reason concurred which is to publish in a vulgar tongue thinges which is not conuenient that they go in the handes of all the which is done without note or disauthorizing of men so graue as at first did censure this booke by commandement of the councell royall of iustice afterwards of your most excellent Lorship for they could what they thought of the doctrine of the saide booke and experience shewed afterwards the same inconuenience worthy the remedy of your excellency which you and the holie office haue put commanding it to be reuewed that it might come out printed anew corrected and the Christian people to enioy so holie a historie for edification in manners and the greater glorie of our Lord. And because of this booke it hath beene spoken after diuers maÌ„ners both pro and contra and so notoriously that to me was committed the reuew therof I thought I had obligation to giue satisfaction to all as I doe in a preface which shall be put in the beginning to which I remitte mee giuen in Madrid the 24. of December 1612. Fr. Francis Bishop of Canaria Licence of the most excellent Lord Cardinall of Toledo inquisitor generall Don Bernardo de Sandouall and Roias by the diuine miseration priest Cardinall of the holie Church of Rome with title of S. Athanasius Archbishop of Toledo primate of Spaine high Chancelor of Castile inquisitor generall in the kingdomes and dominions of his Maiestie and of his councell of estate c. by these presents we giue facultie and licence to Father Fr. Anthonie Daça Coronist of the order of the glorious Father S. Francis that he may vse the priuiledge which of his Maiestie he hath to make to be imprinted the booke of the life and miracles of the seruant of God sister Ioane of the Crosse religious of the saide order prouided that by our commission it hath beene corrected and those things amended which it seemed inconuenient shold go in a vulgar tongue giuen in Madrid the 11. of Ianuarie 1613. The Cardinall of Toledo By commandement of his most Excellent Lordship Francis de Salago Secretarie APPROBATIO EX mandato Reuerendissimi Patris nostri Commissarij Fratris Andreae à Soto Serenissimae Hispaniarum Infanti à sacris confessionibus perlegi vitam hanc Beatae Ioannae de Sancta Cruce ex lingua Hispanica in Anglicanum idioma transpositum iudico multùm proficuam populo Christiano consolationem religiosis vel religionem anhelaÌ„tibus cum viderint tam stupenda authenticae probata miracula à diuina misericordia in approbationem status religiosi exhibita contra malignos huius temporis haereticorum oblatratus sic censeo 4. Feb. 1625. Fr. FRANCISCVS à S. CLARA S. Theol. in Collegio Anglorum Recol S. Bonauenturae Duaci Lector APPROATIO EGo F. Francisous Crathorne Monachus Benedictinus testor hanc vniuersam translationem cum originali diligenter fuisse collationatam eidem per omnia esse conformem Datum Duaci 7. Octobris 1624. F. FRANCISCVS CRATHORNE Benedictus Anglus in Collegio nostro Vedastino Philosophiae Professor APPROBATIO VIsis Approbationibus Reuerendi Patris Crathorne Reuerendi Patris Fr. Francisci à Sancta Clara consentio vt vita B. Ioannae ex lingua Hispanica in Anglicanam translata imprimatur 10. Sept. 1625. Fr. IOANNIS GENNINGVS Prouinciae Angliae Min. Custos Fratrum Minorum strictioris obseruantiae FINIS TO THE HOLY IOANE OF THE CROSSE LOPE-VEGA DE CARPio professed of the third Order of our holy Seraphicall Father S. Francis A SONNET THE noble Sunne whose radian beames doe cleare The asurde skie with his celestiall light Yet often times an obscure cloake doth weare Of foggie clowdes like to the â—able night That whilst it lasts the vilde earth thinketh sure Heauns and Sunne doe violence indure Yet notwithstanding doth his virtues send Through all those cloudes which cortynde in his rayes Eftesoones his glympes and greater glorie lend Vnto the dismall earth which hopelesse stayes Of all such comforth so by meanes of this With doubled crowne it more resplendant is Thâ—ice happie Virgin thus thy virtues rare Brighter then Sunne with deeds heroicke shine Spouse of the lambe when once they touched are Quicl lie doc shew themselues soe pure and fine That no man henceforward once dare call Them into question or make doubte at all Loe thus sweete Sainte how these thy virtues blase Thorough all the world thrice happie Ioane they doe Whilst wee with wonder at such beauties gaze And what like clowdes vnto vs erst did showe Cloudes are noe more but curtaines sure they are Which doe disclose thy Image farre more faire Fr. Ludouicus à Sancto Francisco
will relate another history very authentical and more neere to our times although very ancient of other thinges corruptible and earthly which miraculously were carried to the third heauen and brought thence againe to the ende that this of the rosaries of our Beata seeme not incredible Verie well knowen is that historie of the childe which in Chron. the yeare 446. in Constantinople in sight of all the people and of the Emperour Theodosius the yonger and of the Patriarcke Proclus was caried to heaueÌ„ from whence he heard the blessed which stood continually praising God and after hauinge beene there for the space of an hower he was againe brought to the earth for why besides the historiographers And Greeke Chronistes Marcellinus Nicephorus Euagâ—ius the Greeke Menologie S. Iohn Damascene and others very particular also Pope Felix the third writâ—th it in an epistle decretall of his the Bishops also write it which were in the councell of Constantinople which was celebrated in time of Pope Felix the third against the errors of Peter Fullon Archbishop of Antioche Lib. 14. cap. 46. lib. 1. Ecclesiast hist c. Meno 25. sept lib. 3. de fide orth c. 10. lib. de Trissa Felix 3. epist 3. decreta Tom. 2. Concil And all of them say that al the city of Constantinople going in procession for a great earthquake which for six moneths continually did perseuer in that cittie doinge in the same great dammage and causing many ruines of the houses and walles therof in the middest of a fielde where al the people was in publicke procession a childe was rapte vp and caried to heauen rursusque descendens saith Pope Felix nunciauit quae in athere audierat dicens de coelo quasi de multitudine psallentium huiusinodi laudes insonuisse auribus suis c. That he heard there in heauen the blessed which praised God with that most holie hymne of the Trisagio saying Sanctus Deus Sanctus fortis Sanctus immortalis The same the Bishops write which aboue I haue related of this councell of Constantinople Acatius of Constantinople Anteon of Arsinoi Faustus of Apolonide Pamphilus of Auida Asclepiades and many other historiographers olde and new Habentur horum epistolae Tom. 2. Concil post Conc. Constantinopolit sub Felice 3. anno 483. vide Seue Vinium in notis Then as there was no repugnance nor impossibilitie supposing the infinite power of God that childe as he was to be caried vp to heauen neither is there for vs to beleeue that this might be so which of these beades and rosaries is written and a mightie argument to beleeue this is as also all whatsoeuer in this matter els is written to see the many miracles which with these beades God doth daily of which the author doth relate some and I haue seene with my eyes the informations and authenticall probations those of many sworne witnesses from whome with much truth and fidelitie he hath drawen all that he sayeth And I will not tell what I haue knoweÌ„ that happened with one of these beades which by particular fauour done me by God I haue obteyned hold in my power that I may not more enlarge my selfe in this my relation God grant that in some other occasion it may be knowen It is also necessarie to be considered and I haue considered how that ought to be taken which is recounted in this historie Habetur cap. 16. huius historiae How it was reuealed to the B. Ioane that the Archangell S. Michaell did iudge the soules after they departed from the bodies doing the office of supreme iudge of great power and preheminencie with ensignes of crowne imperiall scepter and tribunall of great Maieiestie This taking it in the sense it ought to be taken can not haue difficultie for the beliefe for it neither is against that which the sacred and the scholasticall Doctors doe teach nor doth any thing derogate from the iudiciarie power of God For taking it for the supreme absolutely it is only in God and takinge it for the power of excellencie and singular immediatly participated of that supreme it is so solely in Christ our Sauiour in as much as he is man according to authors that for this they expound that place of S. Ioan 5. Omne iudicium dedit filio Nor is it hard to beleeue for with this it is compatible that there be other inferiour iudges which participate of the power of God and may be called iudges of soules As it derogateth nothing to the eminencie and independence of the first cause to haue other secoÌ„d cases together with the which it may worke concurr and doe his effects And so without any repugnance in this sense is it said that also the Saints shall iudge the nations Sap. 3. and to his holie disciples Christ promised that sittinge with him they shoulde iudge the twelue tribes of Israel Math. 19. Luc. 22. Then S. Michael being an ArchaÌ„gel of so great excellencie and Maiestie as the manie and verie great titles which the church giueth him and the honorable epithetes which she singeth to him doe declare Litaniae S. Michael Ambr. Cathe 1. ad Heb. alij plures quos refert Bla. Vugas in Apoc. c. 12. Comment 1. sectio 18. it shall be very easie to beleue that which of him this blessed one hath said that our Sauiour reuealed to her concerning the iudgement of the soules that go to the other life The church calleth him praepositus and Prince of the Church primate of heauen head of all the Angels of heauen high standart bearer of the supreme Emperour Victor of the great dragon Lucifer most valiant capitaine receiuer of the soules which goe out of this life and iudge of them All these Epithethes and many others do the Saints gather out of that which the sacred scripture Daniel 10. Apocalips 12. doth say of Sainâ— Michaell And for this and other reasons found in authors it is holden for most certeine that this glorious Archangell hath this power and iurisâ—iction ouer the soules that in the particular iudgemeÌ„t of them which is when they departe from their bodies he iudge them weighinge and ponderinge the merites of euery one of them pronouncing and notifying to them the definitiue sentence of the supreme iudge B. Basil in Homil. de Angel D. Greg. Hom. 34. in Euang Clem. Alex lib. 5. Strom. ad fin Pantaleo Diac. apud Lypom Hom. de S. Micha Amb. Cath. in t c. epist. ad Heb. Blasius Viega cum alijs quos citat Commont in 12. cap. Apoc. Comment 1. fect 18. And this would God giue to vnderstand to this his blessed one in that imaginarie vision and reuelation in which shee saw this glorious Archangell in that figure posture of a great iudge with those imperiall â—â—signs and royall crowne And this is very conforme to the stile and vse which the church hath to declare vs this power and this greatnesse of S. Michaell For as verie well saide the most learned